بَابُ
الطَّيِّبِ عِنْدَ الإِحْرَامِ
حديث
٥٣٤
عَنْ
عَائِشَةَ رضي الله عنها -وَفِي رِوَايَةٍ: لَمَّا أُخْبِرَتْ أَنَّ
ابْنَ عُمَرَ رضي الله عنهما قَالَ: مَا أُحِبُّ أَنْ أُصْبِحَ مُحْرِمًا أَنْضَخُ
طِيبًا-، قَالَتْ: (وَفِي رِوَايَةٍ: يَرْحَمُ اللَّهُ أَبَا عَبْدِ الرَّحْمَنِ!)
طَيَّبْتُ رَسُولَ اللَّهِ ﷺ بِيَدَيَّ هَاتَيْنِ حِينَ أَحْرَمَ -وَفِي رِوَايَةِ:
بِأَطْيَبِ مَا أَجِدُ. وَفِي رِوَايَةٍ: فَيَطُوفُ عَلَى
نَسَائِهِ، ثُمَّ يُصْبِحُ مُحْرِمًا يَنْضَحُ طِيبًا، وَلِحِلِّهِ حِينَ أَحَلَّ
(وَفِي رِوَايَةٍ: بِمِنًى)، قَبْلَ أَنْ يَطُوفَ . (وَبَسَطَتْ
يَدَيْهَا).
حديث
535
عَنْ
عَائِشَةَ نرضي الله عنها، قَالَتْ: كَأَنِّي أَنْظُرُ إِلَى وَبِيصِ الطَّيِّبِ
فِي مَفْرِقِ النَّبِيِّ ﷺ -وَفِي رِوَايَةٍ: وَلِحِيَتِهِ- وَهُوَ
مُحْرِمٌ.
Chapter Eight: The Juridical Ruling on the Use
of Fragrance Prior to Assuming Iḥrām
Ḥadīth
534
On the
authority of ʿĀʾishah (may Allah be pleased with her), it is narrated that upon
being informed of the statement of Ibn ʿUmar (may Allah be pleased with them
both), who said: “I would not wish to commence the iḥrām whilst
still bearing the scent of perfume,” she replied:
(In
another narration: May Allah have mercy upon Abū ʿAbd al-Raḥmān!) “I
personally applied perfume to the Messenger of Allah ﷺ
with these very hands of mine at the point when he entered into the state of
iḥrām”. In
another narration adds: “With the finest fragrance I was able to procure”.
Yet another narration records: “He would thereafter
go to his wives, and upon morning, he would enter the state of iḥrām while the
fragrance was still apparent”. Another version further states: “And again, upon his exit from the state of iḥrām” — as in
another narration: “while at Minā” — “prior to performing the ṭawāf”. In
conveying this narration, she extended her hands demonstratively, as though to
emphasise her direct involvement.
Ḥadīth
535
ʿĀʾishah
(may Allah be pleased with her) further said: “It is as though I can still see
the lustrous gleam of the perfume within the parting of the Prophet’s ﷺ hair”. Another narration appends: “and in his beard”, while
he was in the state of iḥrām.”
Key Lessons and Reflections
1. Legality and Recommendation of Perfuming before
Iḥrām: These narrations collectively establish the
permissibility, and by implication, the recommended status of applying perfume
to the body prior to formally assuming the state of iḥrām. The fact that the
Prophet ﷺ bore residual fragrance during iḥrām,
owing to perfume applied beforehand by ʿĀʾishah (may Allah be pleased with
her), serves as definitive evidence that the lingering scent does not
compromise the validity of the iḥrām, provided the application occurred before
its commencement.
2. Juridical Demarcation between Pre- and
Post-Iḥrām Acts: The reports underscore a pivotal distinction
between the acts performed prior to the legal assumption of iḥrām and those
occurring thereafter. Perfuming the body before donning iḥrām garments is
lawful and even commendable; once iḥrām begins, however, it becomes
impermissible. This boundary is foundational to the jurisprudence of ḥajj and
ʿumrah rituals (Fiqh al-Manāsik), illustrating the
methodological precision with which Islamic law delineates ritual thresholds.
3. Evidentiary Strength and Methodology of
Eyewitness Transmission: ʿĀʾishah’s employment of visual, almost tactile
imagery — “It is
as though I can still see the gleam of the perfume…” — reinforces
the evidentiary strength of the narration. Such descriptive clarity constitutes
ḥissī
(empirical) observation, which, when transmitted by a reliable Companion, forms
a legitimate basis for legal deduction in Uṣūl al-Fiqh. The presence of
corroborative reports (mutābaʿāt) further elevates the
authenticity and legal force of the narration.
4. Legal Facilitation and Removal of Unwarranted Rigour: The residual fragrance borne during iḥrām reflects the Prophetic emphasis on ease and the avoidance of undue hardship (rafʿ al-ḥaraj), a recurrent theme in the higher objectives of Islamic law (maqāṣid al-sharīʿah). This principle manifests here as a practical mitigation of hardship, ensuring that devotees are not burdened with unnecessary legalism at the expense of ritual devotion.
5. The Epistemic Role of Female Companions in Legal Transmission: The narration underscores the participatory and epistemological authority of female Companions — in this case, ʿĀʾishah (may Allah be pleased with her) — in the transmission of legal and ritual knowledge. Her active involvement in perfuming the Prophet ﷺ, coupled with her lucid recall and transmission of such acts, positions her as a pivotal juristic witness. This dimension is especially salient in the methodology of hadith and the legal sciences, affirming the integral contribution of women in the classical Islamic legal tradition.
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